Authentic Communication
Key to Everyday Life Exchanges, Sustainable Media, Societal Transparency and Transformation
Communication is the essence of life and communities.
Without communication flows, life and organisations are not possible. Interconnectedness and mindfulness are realised through authentic communication. And it is the basis of genuine conversations and dialogues...processes that have the potential for collective constitution and re-constitution of (inter-subjective) realities and futures.
Authentic communication requires exchanges where the intentions of those engaged in communication are clear, honest and importantly mindful. It promotes a dialogue mindset, trust, friendship, interconnected/interdepedent communities and open orientation to trans-formation. It also helps mainstreaming realities that are critical but structurally marginalised. And when transformative authentic communication is obstructed, it usually unfolds in simple conflicts to complex revolutions.
Also please check this page.
Without communication flows, life and organisations are not possible. Interconnectedness and mindfulness are realised through authentic communication. And it is the basis of genuine conversations and dialogues...processes that have the potential for collective constitution and re-constitution of (inter-subjective) realities and futures.
Authentic communication requires exchanges where the intentions of those engaged in communication are clear, honest and importantly mindful. It promotes a dialogue mindset, trust, friendship, interconnected/interdepedent communities and open orientation to trans-formation. It also helps mainstreaming realities that are critical but structurally marginalised. And when transformative authentic communication is obstructed, it usually unfolds in simple conflicts to complex revolutions.
Also please check this page.
A Diversity of Dialogue Thoughts and Practices
Dialogue Theories
In the course of our work and through interactions with other people working in the area of dialogue and good relations, we at the Dialogue Society came into contact with the work of some of the thinkers included in this volume. As we looked further, it became clear that a great number of fascinating individuals in diverse fields had thought and were thinking about dialogue. This book is intended to introduce readers to a selection of those individuals and to the rich range of theories of and insights into dialogue on offer. A range of definitions of ‘dialogue’ are encompassed in this book. The Dialogue Society has its own, broad working definition. We understand dialogue to consist of meaningful interaction and exchange between people (often of different social, cultural, political, religious or professional groups) who come together through various kinds of conversations or activities with a view to increased understanding. Our approach is shaped by the thought of Islamic scholar and peace advocate Fethullah Gülen, whose work is considered in one of the chapters in this book. It is very much in keeping with his ethos for people inspired by him to reach out for further inspiration and wisdom from diverse sources. (Download Here)
Dialogue Theories
In the course of our work and through interactions with other people working in the area of dialogue and good relations, we at the Dialogue Society came into contact with the work of some of the thinkers included in this volume. As we looked further, it became clear that a great number of fascinating individuals in diverse fields had thought and were thinking about dialogue. This book is intended to introduce readers to a selection of those individuals and to the rich range of theories of and insights into dialogue on offer. A range of definitions of ‘dialogue’ are encompassed in this book. The Dialogue Society has its own, broad working definition. We understand dialogue to consist of meaningful interaction and exchange between people (often of different social, cultural, political, religious or professional groups) who come together through various kinds of conversations or activities with a view to increased understanding. Our approach is shaped by the thought of Islamic scholar and peace advocate Fethullah Gülen, whose work is considered in one of the chapters in this book. It is very much in keeping with his ethos for people inspired by him to reach out for further inspiration and wisdom from diverse sources. (Download Here)
Benedictine Spirituality and the Way of Dialogue
Slides from first conference on dialogue for Benedictine Oblates of St. Scholastica Monastery.
(Slide/PPT)
Slides from first conference on dialogue for Benedictine Oblates of St. Scholastica Monastery.
(Slide/PPT)
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Martin and the Philosophy of Dialogue
Educational Theory and Dialogue Buber is best known as "the philosopher of dialogue". But he also was a gifted linguist and educational theorist. Indeed, he ranked among the most dedicated humanists and enlightened teachers of all time. |
Martin Buber's I and Thou: Practising Living Dialogue
https://www.amazon.com/Martin-Bubers-Thou-Practicing-Dialogue/dp/0809141582
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The Business of Dialogue
By Farish A. Noor
Dialogue is a funny business, particularly when it happens to be dialogue of the inter-civilisational and inter-religious kind. Having just attended yet another Dialogue between Islam and the West in Kuala Lumpur, Malaysia, I find myself compelled to pen these thoughts before my blood pressure rises any further and I risk doing serious damage to myself and the furniture in my office....A convenient meeting point for Western elites and their third world compradore counterparts to come together and agree upon the terms of the Washington neo-liberal consensus. A waste of time they certainly are, but more than that they also mean big bucks for those who have to foot the bill. Perhaps the only ones who really benefit from them are the hotel managers and owners, who seem to be doing a roaring business whenever dialogue season starts. The funny business of dialogue has become a business, in the end.
A Gadamerian Perspective on Civilisational Dialogue (New)
By Fred Dallmayr
When asked his view of Western civilisation, Mahatma Gandhi famously answered: “It would be a good idea.” His reply reminds us that “civilisation” is not a secure possession but a fragile, ever-renewable endeavour; grammatically, it has the character more of a verb than a noun. This is particularly true of the emerging global or “world civilisation”—what sometimes is called the nascent “cosmopolis”. Here again, caution is imperative. Anyone today who claimed to speak “in the name of” world civilisation would be suspected (with good reason) of harbouring hegemonic or imperialist designs. Contrary to the pretence of a facile cosmopolitanism, civilisation in our time is what grammarians call a plurale tantum (meaning that it exists only in the plural), notwithstanding the undeniable tightening of the network of global interactions. Hence, if there is to be a genuine civilisational encounter, participants have to proceed modestly and soberly, by taking their departure, at least initially, from their own distinct perspective or vantage point—that is, by remembering and bringing to bear their own cultural–historical “pre-judgements”, while simultaneously guarding against any form of cultural or ethnic self-enclosure.
Read Full Article Here.
Read Full Article Here.
Empowered Dialogue Can Bring Wisdom to Democracy (Published as "Wisdom, Democracy, and the Core Commons" in Earthlight, Fall/Winter 2002/2003) (New)
By Tom Atlee
Some efforts involve helping existing officials and institutions use generative dialogue. Others involve creating entirely new institutions which place generative citizen and stakeholder deliberations at the center of social decision-making. People like the Dalai Lama advocate creating an entire "culture of dialogue and nonviolence" capable of generating democratic wisdom.
Bodymindfulness for Skillful Communication
By Adair Linn Nagata
Although bodymindfulness is only a small part of what I teach in my graduate communication courses, one third of my recent students noted in their final course evaluations that it was what they would remember most about the class. This pedagogical study examines the concept and practice of bodymind ful ness and analyzes the effects students reported experiencing when they
used it. Bodymindfulness is an approach to becoming aware of and adjusting our inner state. The term bodymind emphasizes the systemic, integral nature of lived experience, and mindfulness is a Buddhist concept and practice of cultivating awareness. Bodymindfulness is the process of attending to all aspects of the bodymind ― body, emotion/feeling, mind, and spirit ― in order to grasp the holistic personal meaning of an internal event and to use the resultant understanding to communicate skillfully. Read Full Text Here.
used it. Bodymindfulness is an approach to becoming aware of and adjusting our inner state. The term bodymind emphasizes the systemic, integral nature of lived experience, and mindfulness is a Buddhist concept and practice of cultivating awareness. Bodymindfulness is the process of attending to all aspects of the bodymind ― body, emotion/feeling, mind, and spirit ― in order to grasp the holistic personal meaning of an internal event and to use the resultant understanding to communicate skillfully. Read Full Text Here.
Buddhist Concept of Communication
Offers a simple but clear distinction between aristotelian and buddhist notions of communication.
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Mahatma Gandhi's Theory of Nonviolent Communication
By Robert A. Bode
In this paper, an attempt is made to reveal from Gandhi's thoughts, life, and work a nonviolent communication theory. The revelation of such a theory of nonviolent communication has the potential to add substantially to the understanding of what may bring about greater communal harmony in a variety of communication contexts, and the ability to educate persons about what constitutes peaceful and nonviolent communication and relationships. While no communication theorists, ancient or contemporary, specifically state that nonviolent speech and acts are central to their theories of communication, Mahatma Gandhi's thoughts, life, work, and his views on nonviolent communication make a contribution to communication theory. Gandhi did not specifically state he had a nonviolent communication theory; indeed, he denied being a theorist. He was an activist. The nonviolent communication theory consists of four theoretical units: (1) nonviolent speech and action; (2) maintenance of relationships and enrichment of personhood; (3) openness; and (4) flexibility. To carry these units further: Gandhi predicted that from violent communications harm would result, and that nonviolent communication contributes to the maintenance of peaceful relationships and to the enrichment of personhood. The theory of nonviolent communication recommends means (flexibility and openness) of achieving the end. The widespread utility of the theory of nonviolent communication seems to be useful for peace educators to consider as they continue to stress the importance of nonviolence in communication situations. (Download Full Text Here)
Encounter in Humanization:
Insights for Christian-Marxist Dialogue and Cooperation
By Paulose Mar Paulose
By examining Marx’s critique of religion optimistically and without prejudice we found that Marxists and Christians can agree, in spite of several disagreements, that both are ultimately concerned for true humanity, especially for the rights of the poor and needy, the hungry and hopeless; both could agree that they strive to be "true to the earth".1 We observed that Marx’s atheism is primarily an anthropological affirmation; it is another way of putting human being in the centre of human interest and concern. We also found that Marx’s critique of religion indeed helps us to awaken from our dogmatic slumber. By making a Bonhoefferian corrective of Marx’s critique of religion, we demonstrated that whatever the traditional interpretation or historical function of Christian faith may have been, its essential ingredients allow for a radical affirmation of the person’s this-worldly being. The essence of Christian faith is even consistent with unqualified commitment to revolutionary struggle in the name of human beings against the forces of alienation. This corrective also served the purpose of presenting to the church a new understanding of itself and of the autonomous modern world, and it reminded us what it means to be a Christian in the world come of age. Read Full Text Here
The Five Keys to Mindful Communication:
Using Deep Listening and Mindful Speech to Strengthen Relationships, Heal Conflicts, and Accomplish Your Goals
By Susan Gillis Chapman
Chapman highlights five key elements of mindful communication—silence, mirroring, encouraging, discerning, and responding—that make it possible for us to listen more deeply to others and to develop greater clarity and confidence about how to respond. (Shambala) (Amazon)
Martin Buber’s Dialogic Communication
By Molly Jans
Dialogue is more than talking. It is not the straightforwardness of talking to or at, rather it is communicating with or between. It is "a relation between persons that is characterized in more or less degree by the element of inclusion" (Buber). Inclusiveness is an acknowledgment of the other person, an event experienced between two persons, mutual respect for both views and a willingness to listen to the views of the other. These elements are the heart of dialogical relations.
Read Full Text Here
Read Full Text Here
Monologic and Dialogic Communication
By T. Dean Thomlison
An essential component of an individual's "humaneness" is communicative interaction with others. Communicologists, philosophers, anthropologists, psychologists, theologians, sociologists, and a host of other contemporary thinkers have approached the topic of communication from varying perspectives. A fascinating area of inquiry about human communication derives its origins from these diverse fields of thought. Human communication as dialogue is called "the third revolution in communication" by Floyd Matson and Ashley Montagu in The Human Dialogue (1967). The first revolution, in this frame of thought, was the scientific invention phase which produced mass communication. The second revolution was the scientific theory and human engineering phase which produced cybernetics and motivation research. According to Matson and Montagu, the third revolution places emphasis upon openness and mutual respect.
Read Full Text Here.
Read Full Text Here.
Dialogue, Difference, and the "Third Voice" in the Zone of Proximal Development
By J. Allan Cheyne and Donato Tarulli
In recent years many similarities, especially centering on the notion of dialogue, have been noted in the writings of Mikhail Bakhtin and Lev Vygotsky. Although both attend to the dialogical character of speech and its role in the social constitution and genesis of mind, we argue that their understandings of dialogue are different in important ways. We then consider the implications of such differences for a broader cultural-historical view of the Zone of Proximal Development (ZPD) by focusing on three issues: dialogue, otherness, and the need to consider a "third" voice. These issues lead us to consider expanding the ZPD to incorporate Magistral, Socratic, and Menippean dialogues. These dialogues constitute three regions on a continuum with centripetal Vygotskian and centrifugal Bakhtinian poles and emerge at different points of development of as well as within the ZPD. This expanded ZPD provides a medium for cultural and historical change as well as for individual socialization. Read Full Text Here
Mikhail Bakhtin: Main Theories
By Martin Irvine
Dialogism, Polyphony, Heteroglossia, Open Interpretation. (A student's guide.)
The Dialogic Imagination: Four Essays
By M. M. Bakhtin (Edited by Michael Holquist, 1981)
In this work, Bakhtin introduces his ideas of dialogism, which is his approach to intertextuality and the property of a work existing in a constant dialogue with its context. This may be seen as a dialogue between languages, between the language of the text and the languages that make up the world in which the text exists, that the text describes. I would probably call “languages” as he describes them to be “models” instead, as they involve similar terms of particular treatments, interpretations, and understandings of the world. Another term for the complex network of languages within which any text exists is heteroglossia. The term heteroglossia literally means having different languages, but it may be thought of as a state of many interpretations under which a single word may be understood. Bakhtin is reacting to the movement of linguistics that he sees as forgetting the inherent heteroglot nature of language.
Introduction
Introduction
Mikhail Bakhtin
The Dialogic Imagination
The Art of Dialogue
By Patricia Romney
There is a powerful movement afoot. Over the last twenty years, the focus of numerous scholars and practitioners has turned to the topic of dialogue. Dialogue has become the rallying cry of our day, and we see it taking place around the world: in the community dialogues sponsored by the Study Circles Resource Center, in the development of theory and practice at MIT’s Dialogue Project, in the Seeds of Peace activities between Arab and Israeli youth, and in the open dialogues of family therapists in Finland. (Download article here.)
By Patricia Romney
There is a powerful movement afoot. Over the last twenty years, the focus of numerous scholars and practitioners has turned to the topic of dialogue. Dialogue has become the rallying cry of our day, and we see it taking place around the world: in the community dialogues sponsored by the Study Circles Resource Center, in the development of theory and practice at MIT’s Dialogue Project, in the Seeds of Peace activities between Arab and Israeli youth, and in the open dialogues of family therapists in Finland. (Download article here.)
